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In order for morality to be upheld and for degeneration to be effectively measured, standards must exist as points of moral reference. While legal philosophy may hold that immorality is whatever a moral person considers immoral, these judgments are typically based on or are derived from either transcendent religious sources or established secular ideology. On a corporate scale, all governments and their legal and educational institutions operate out of some basic moral beliefs, making complete separation of State from moral ideology impossible. In America, it was widely held that, in the words of [[Theodore Roosevelt]], "To educate a man in mind and not in morals is to educate a menace to society", with the morality referred to being foundationally that of the Bible.<ref>[http://peacebyjesus.witnesstoday.org/CauseEffect.html Cause and Effect: The Bible, the Educational System, and Its Influence]</ref>   

In order for morality to be upheld and for degeneration to be effectively measured, standards must exist as points of moral reference. While legal philosophy may hold that immorality is whatever a moral person considers immoral, these judgments are typically based on or are derived from either transcendent religious sources or established secular ideology. On a corporate scale, all governments and their legal and educational institutions operate out of some basic moral beliefs, making complete separation of State from moral ideology impossible. In America, it was widely held that, in the words of [[Theodore Roosevelt]], "To educate a man in mind and not in morals is to educate a menace to society", with the morality referred to being foundationally that of the Bible.<ref>[http://peacebyjesus.witnesstoday.org/CauseEffect.html Cause and Effect: The Bible, the Educational System, and Its Influence]</ref>   

In the realm of formal religion, moral codes are passed on via sacred scriptures and [[tradition]]s, which usually transcend time. However, cultural adaptations may be made as needed, while upholding the principal of the original.<ref>An example from Biblical law is the prohibition in [[Leviticus 18]]:21 (cf. 20:5) of child dedication or literal child sacrifice to the [[Canaanite]] god [[Molech]]  While the deity at subject is not an issue today, [[Christians]] may understand this (and like condemnations:  (Eze. 16:20-21; 20:31; Jer. 32:35; 2Ki. 23:10; 16:3; 17:17; 21:6, cf. Psa_106:37-38) as forbidding [[abortion]], and or giving their children over to be raised under false ideologies.</ref> This adaptation is an area of [[theology]].  

In the realm of formal religion, moral codes are passed on via sacred scriptures and [[tradition]]s, which usually transcend time. However, cultural adaptations may be made as needed, while upholding the principal of the original.<ref>An example from Biblical law is the prohibition in [[Leviticus 18]]:21 (cf. 20:5) of child dedication or literal child sacrifice to the [[Canaanite]] god [[Molech]]  While the deity at subject is not an issue today, [[Christians]] may understand this (and like condemnations:  Eze. 16:20-21; 20:31; Jer. 32:35; 2Ki. 23:10; 16:3; 17:17; 21:6, cf. Psa 106:37-38) as forbidding [[abortion]], and or giving their children over to be raised under false ideologies.</ref> This adaptation is an area of [[theology]].  

According to the [[New Testament]], conscience and creation reveal essential moral truth, with the [[holy Scripture]]s being the more comprehensive revelation, and the objective and immutable authority by which the truthfulness of any light of conscience is determined.<ref>Dr. John Gill (1690-1771), ''Exposition of the Entire Bible'', Romans 2</ref><ref>B. W. Johnson, ''The People's New Testament'' (1891), Romans 2:1-16</ref>   

According to the [[New Testament]], conscience and creation reveal essential moral truth, with the [[holy Scripture]]s being the more comprehensive revelation, and the objective and immutable authority by which the truthfulness of any light of conscience is determined.<ref>Dr. John Gill (1690-1771), ''Exposition of the Entire Bible'', Romans 2</ref><ref>B. W. Johnson, ''The People's New Testament'' (1891), Romans 2:1-16</ref>   

{{cquote|...serious religion, under its various denominations, is not only tolerated, but respected and practiced.  Atheism is unknown there; Infidelity rare and secret; so that persons may live to a great age in that country without having their piety shocked by meeting with either an Atheist or an Infidel. And the Divine Being seems to have manifested His approbation of the mutual forbearance and kindness by which the different sects treat each other, and by the remarkable prosperity with which He has been please to favor the whole country.<ref>John Gould Curtis, ''American history told by contemporaries ...''. Volume 3, p. 26</ref>}}  

{{cquote|...serious religion, under its various denominations, is not only tolerated, but respected and practiced.  Atheism is unknown there; Infidelity rare and secret; so that persons may live to a great age in that country without having their piety shocked by meeting with either an Atheist or an Infidel. And the Divine Being seems to have manifested His approbation of the mutual forbearance and kindness by which the different sects treat each other, and by the remarkable prosperity with which He has been please to favor the whole country.<ref>John Gould Curtis, ''American history told by contemporaries ...''. Volume 3, p. 26</ref>}}  

During certain periods of America's growth moral degradation increased, and a strong correlation was felt between loss of Christian religious devotion and the increase in iniquity. America's faith saw revival as a result of the [[First Great Awakening]] in the 1730s and 1740's, and which is held to have began the modern [[Evangelical Christian]] movement. During the period of approximately 1800-1830's the [[Second Great Awakening]] took place, and a [[Third Great Awakening]] occurring from the late 1850's to the early 1900's. These revivals had a profound spiritual and civil impact on Christian faith within America and [[England]], and worked toward the abolition of the well-entrenched historical institution of slavery.  

During certain periods of America's growth moral degradation increased, and a strong correlation was felt between loss of Christian religious devotion and the increase in iniquity. America's faith saw revival as a result of the [[First Great Awakening]] in the 1730s and 1740s, and which is held to have began the modern [[Evangelical Christian]] movement. During the period of approximately 1800-1830's the [[Second Great Awakening]] took place, and a [[Third Great Awakening]] occurring from the late 1850s to the early 1900s. These revivals had a profound spiritual and civil impact on Christian faith within America and [[England]], and worked toward the abolition of the well-entrenched historical institution of slavery.  

As a [[Library of Congress]] exhibit notes,

As a [[Library of Congress]] exhibit notes,

During the years between the inaugurations of Thomas Jefferson and Abraham Lincoln, historians see "evangelicalism emerging as a kind of national church or national religion." The leaders and ordinary members of the "evangelical empire" of the nineteenth century were American patriots who subscribed to the views of the Founders that religion was a "necessary spring" for republican government; they believed, as a preacher in 1826 asserted, that there was "an association between Religion and Patriotism." Converting their fellow citizens to Christianity was, for them, an act that simultaneously saved souls and saved the republic. The American Home Missionary Society assured its supporters in 1826 that "we are doing the work of patriotism no less than Christianity."<ref>[http://www.loc.gov/exhibits/religion/rel07.html ''Religion and the New Republic''], Library of Congress exhibit</ref>}}  

During the years between the inaugurations of Thomas Jefferson and Abraham Lincoln, historians see "evangelicalism emerging as a kind of national church or national religion." The leaders and ordinary members of the "evangelical empire" of the nineteenth century were American patriots who subscribed to the views of the Founders that religion was a "necessary spring" for republican government; they believed, as a preacher in 1826 asserted, that there was "an association between Religion and Patriotism." Converting their fellow citizens to Christianity was, for them, an act that simultaneously saved souls and saved the republic. The American Home Missionary Society assured its supporters in 1826 that "we are doing the work of patriotism no less than Christianity."<ref>[http://www.loc.gov/exhibits/religion/rel07.html ''Religion and the New Republic''], Library of Congress exhibit</ref>}}  

   

   

The 1800's and onward also saw a notable increase in the charitable work by private persons and agencies. In 1835 De Tocqueville<ref>Democracy in America</ref> noted that early America had no distinct class of wealth that could be turned to in times of need to relieve suffering. Associations necessarily formed to create the means to deal with problems and reflected a compassion for all those in trouble. Many agencies created during that time exist today.<ref>http://74.52.60.18/~npt/index.php?page=1800-s A Chronological HISTORY OF PHILANTHROPY in America.</ref>

The 1800s and onward also saw a notable increase in the charitable work by private persons and agencies. In 1835 De Tocqueville<ref>Democracy in America</ref> noted that early America had no distinct class of wealth that could be turned to in times of need to relieve suffering. Associations necessarily formed to create the means to deal with problems and reflected a compassion for all those in trouble. Many agencies created during that time exist today.<ref>http://74.52.60.18/~npt/index.php?page=1800-s A Chronological HISTORY OF PHILANTHROPY in America.</ref>

<blockquote>

<blockquote>

Benevolent societies were a new and conspicuous feature of the American landscape during the first half of the nineteenth century. Originally devoted to the salvation of souls, although eventually to the eradication of every kind of social ill, benevolent societies were the direct result of the extraordinary energies generated by the evangelical movement—specifically, by the “activism” resulting from conversion.<ref>http://www.loc.gov/exhibits/religion/rel07.html</ref>

Benevolent societies were a new and conspicuous feature of the American landscape during the first half of the nineteenth century. Originally devoted to the salvation of souls, although eventually to the eradication of every kind of social ill, benevolent societies were the direct result of the extraordinary energies generated by the evangelical movement—specifically, by the “activism” resulting from conversion.<ref>http://www.loc.gov/exhibits/religion/rel07.html</ref>

====Early to mid 20th century====

====Early to mid 20th century====

Religiously, the early 1900's saw a revival of [[Pentecostalism]], as well as the rise of Evangelical Christian ''[[Fundamentalism]]'' as a distinct form. The latter was manifested in response to the growth of ''[[liberal Christianity]]'' and doctrinally labored to combat liberalism's move away from historical Christian faith, especially as concerned Christ and salvation, and the Bible's strong emphasis upon personal morality. Liberal theology also placed primary emphasis on a [[social gospel]], while Fundamentalism was rightly committed to uphold the primacy of basic doctrine and to tend to the spiritual needs of souls. However, opportunities to meet material needs of those without tended to be marginalized, an overreaction that some later recognized as an imbalance.<ref>Frank E. Gaebelein, ''Evangelicals and Social Concern'', March 1982</ref>  

Religiously, the early 1900s saw a revival of [[Pentecostalism]], as well as the rise of Evangelical Christian ''[[Fundamentalism]]'' as a distinct form. The latter was manifested in response to the growth of ''[[liberal Christianity]]'' and doctrinally labored to combat liberalism's move away from historical Christian faith, especially as concerned Christ and salvation, and the Bible's strong emphasis upon personal morality. Liberal theology also placed primary emphasis on a [[social gospel]], while Fundamentalism was rightly committed to uphold the primacy of basic doctrine and to tend to the spiritual needs of souls. However, opportunities to meet material needs of those without tended to be marginalized, an overreaction that some later recognized as an imbalance.<ref>Frank E. Gaebelein, ''Evangelicals and Social Concern'', March 1982</ref>  

Educationally, the rise of [[Darwinism]] worked against the view of man as being made in the image of man and reduced him to being simply a higher order of primates, with morality having no firm foundation. High schools and places of higher education increasingly became places of rampant STD's,<ref>http://peacebyjesus.witnesstoday.org/RevealingStatistics.html#Sec7</ref> inflated grades, and the marginalization of core subjects.<ref>Walter E. Williams, professor of economics at George Mason University: “What Will They Learn For Your $50,000?”</ref>  

Educationally, the rise of [[Darwinism]] worked against the view of man as being made in the image of man and reduced him to being simply a higher order of primates, with morality having no firm foundation. High schools and places of higher education increasingly became places of rampant STD's,<ref>http://peacebyjesus.witnesstoday.org/RevealingStatistics.html#Sec7</ref> inflated grades, and the marginalization of core subjects.<ref>Walter E. Williams, professor of economics at George Mason University: “What Will They Learn For Your $50,000?”</ref>  

The overcrowding of cities was seen as contributing to moral corruption, and in 1890 the [[New York]] Society for Parks and Playgrounds, described as a “moral movement not a charity”, was incorporated. Its purpose was to provide healthy recreation for the 500,000 boys and girls in [[New York]] city, and so help to counteract "the physical and moral degeneration" which so often follows densely populated cities.<ref>Vrooman, Walter, ''Open Letters: Playgrounds and Parks for Children'', pp. 317-318: Journals: Century (1881 - 1899)</ref>  In 1897, New York city Mayor William L. Strong appointed the Small Parks Advisory Committee, which advised constructing playgrounds with equipment and trained recreation specialists,  for "the physical energies of youth, which, if not directed to good ends, will surely manifest themselves in evil tendencies.” In addition to recreation, children took part in drills, singing, a salute to the flag, a talk by the school principal, and occupation work, etc. These early reformers saw recreation not as an end in itself, but as properly carried out, a program directly linked to “social morality.” “If our boys . . . are going to acquire the habit of subordinating selfish to group interests, they must learn these things through experience and not from books or the bleachers . . . ” <ref>Luther Halsely Gulick, Popular Recreation and Public Morality, 1912</ref><ref>http://www.nycgovparks.org/sub_about/parks_history/playgrounds.html</ref>  

The overcrowding of cities was seen as contributing to moral corruption, and in 1890 the [[New York]] Society for Parks and Playgrounds, described as a “moral movement not a charity”, was incorporated. Its purpose was to provide healthy recreation for the 500,000 boys and girls in [[New York]] city, and so help to counteract "the physical and moral degeneration" which so often follows densely populated cities.<ref>Vrooman, Walter, ''Open Letters: Playgrounds and Parks for Children'', pp. 317-318: Journals: Century (1881 - 1899)</ref>  In 1897, New York city Mayor William L. Strong appointed the Small Parks Advisory Committee, which advised constructing playgrounds with equipment and trained recreation specialists,  for "the physical energies of youth, which, if not directed to good ends, will surely manifest themselves in evil tendencies.” In addition to recreation, children took part in drills, singing, a salute to the flag, a talk by the school principal, and occupation work, etc. These early reformers saw recreation not as an end in itself, but as properly carried out, a program directly linked to “social morality.” “If our boys . . . are going to acquire the habit of subordinating selfish to group interests, they must learn these things through experience and not from books or the bleachers . . . ” <ref>Luther Halsely Gulick, Popular Recreation and Public Morality, 1912</ref><ref>http://www.nycgovparks.org/sub_about/parks_history/playgrounds.html</ref>  

In the 1950's, the danger of [[Communism]] worked a renewed affirmation of America being a basically Christian nation, though no significant religious revival was evident, and [[liberal ideology]] increased its influence through colleges and universities, as well as the film industry.

In the 1950s, the danger of [[Communism]] worked a renewed affirmation of America being a basically Christian nation, though no significant religious revival was evident, and [[liberal ideology]] increased its influence through colleges and universities, as well as the film industry.

====1960 and beyond====

====1960 and beyond====

The decade of the 1960's would begin the most dramatic moral change in America's history. While  a more developed moral social consciousness helped to effect beneficial and needed changes, such as in the area of civil rights, as regards such non-moral aspects as race and color, this recognition of basic equality was used by liberal moralists to advocate liberty for immorality in word and in deed, most predominately in the area of sensuality. The 1967 "Summer of love" saw hundreds of thousands of teenagers leaving their homes in search for deeper meaning, as well as satisfaction of fleshly lusts, with "turn on, tune in, and drop out," being a favorite phrase. Vast multitudes made their pilgrimage to the Haight-Ashbury district of San Francisco, an area home to many rock icons, and known for its liberalized ideology and culture. The civilization that resulted was a testimony to the practical result of the prolonged practice of this ideology, and when the infrastructure of tradition society, which they both rebelled against and depended upon, could no support them. While the [[liberal media]] tended to celebrate it as a positive attempt at Utopian culture, indolence, homelessness or unsanitary living, and drug use  (and overdoses) abounded, along with marked increases in crime and disease. "By the fall of 1967, Haight-Ashbury was nearly abandoned, trashed, and laden with drugs and homeless people. Most of the kids that descended upon the Haight with such hope and optimism in June returned home sick and out of money by September."<ref>http://deathofthehippiesubculture.blogspot.com/2009/05/and-finally-bit-about-decline-of-hippie.html</ref>   

The decade of the 1960s would begin the most dramatic moral change in America's history. While  a more developed moral social consciousness helped to effect beneficial and needed changes, such as in the area of civil rights, as regards such non-moral aspects as race and color, this recognition of basic equality was used by liberal moralists to advocate liberty for immorality in word and in deed, most predominately in the area of sensuality. The 1967 "Summer of love" saw hundreds of thousands of teenagers leaving their homes in search for deeper meaning, as well as satisfaction of fleshly lusts, with "turn on, tune in, and drop out," being a favorite phrase. Vast multitudes made their pilgrimage to the Haight-Ashbury district of San Francisco, an area home to many rock icons, and known for its liberalized ideology and culture. The civilization that resulted was a testimony to the practical result of the prolonged practice of this ideology, and when the infrastructure of tradition society, which they both rebelled against and depended upon, could no support them. While the [[liberal media]] tended to celebrate it as a positive attempt at Utopian culture, indolence, homelessness or unsanitary living, and drug use  (and overdoses) abounded, along with marked increases in crime and disease. "By the fall of 1967, Haight-Ashbury was nearly abandoned, trashed, and laden with drugs and homeless people. Most of the kids that descended upon the Haight with such hope and optimism in June returned home sick and out of money by September."<ref>http://deathofthehippiesubculture.blogspot.com/2009/05/and-finally-bit-about-decline-of-hippie.html</ref>   

The 1960's culminated with two major distinctive concerts in 1969, [[Woodstock]] and the [[Altamont Free Concert|Altamont Speedway Free Festival]]. The former would become the world's most celebrated rock concert, being peaceful despite over 500,000 people, while the other was the largest rock disaster ever, with security being provided by Hell's Angels (whom many saw as counter-cultural brothers), and a murderous man being killed while the [[Rolling Stones]] sang "Sympathy to the Devil".<ref>Adam Stanley. Minnesota echoes, Atamont</ref>   

The 1960s culminated with two major distinctive concerts in 1969, [[Woodstock]] and the [[Altamont Free Concert|Altamont Speedway Free Festival]]. The former would become the world's most celebrated rock concert, being peaceful despite over 500,000 people, while the other was the largest rock disaster ever, with security being provided by Hell's Angels (whom many saw as counter-cultural brothers), and a murderous man being killed while the [[Rolling Stones]] sang "Sympathy to the Devil".<ref>Adam Stanley. Minnesota echoes, Atamont</ref>   

As regards moral decline, overall much of the generation of that decade and those that followed evidenced increased rebellion against authority in general(though usually not to living off the government) and against capitalism, and the promotion and practice of pre-marital [[sex]], recreational drug use, the rise of [[feminism]] and the advocation of liberal ideology. While most of the [[Liberal Media|main stream media]] and University professors in America are seen to treat this revolution and its foundational ethos as liberating and beneficial, its effects have been manifestly deleterious, as evidenced by multitudinous studies and statistics.<ref>[http://peacebyjesus.witnesstoday.org/RevealingStatistics.html ''REVEALING  STATISTICS, or Costs of the war against God'']</ref>

As regards moral decline, overall much of the generation of that decade and those that followed evidenced increased rebellion against authority in general(though usually not to living off the government) and against capitalism, and the promotion and practice of pre-marital [[sex]], recreational drug use, the rise of [[feminism]] and the advocation of liberal ideology. While most of the [[Liberal Media|main stream media]] and University professors in America are seen to treat this revolution and its foundational ethos as liberating and beneficial, its effects have been manifestly deleterious, as evidenced by multitudinous studies and statistics.<ref>[http://peacebyjesus.witnesstoday.org/RevealingStatistics.html ''REVEALING  STATISTICS, or Costs of the war against God'']</ref>

    

    

While promoting tolerance within its culture, and (in the beginning) rejecting the idea that materialism brought fulfillment, the 1960's cultural [[revolution]] birthed an unprecedented intolerance of traditional values, while its affection for drugs - used to find the alternative reality they sought - and the its later promotion of the demonic [[victim mentality]] (Gn. 3:1-5), had destructive effects upon society, in particular upon its weakest members. The emphasis on social justice may well have been a means to justify a basic rebellion against authority in general, in particular fathers, headmasters, police officers, soldiers.  

While promoting tolerance within its culture, and (in the beginning) rejecting the idea that materialism brought fulfillment, the 1960s cultural [[revolution]] birthed an unprecedented intolerance of traditional values, while its affection for drugs - used to find the alternative reality they sought - and the its later promotion of the demonic [[victim mentality]] (Gn. 3:1-5), had destructive effects upon society, in particular upon its weakest members. The emphasis on social justice may well have been a means to justify a basic rebellion against authority in general, in particular fathers, headmasters, police officers, soldiers.  

The rejection of Biblical and traditional sexual laws and promotion of sexual promiscuity and [[homosexuality]] would result in a greatly increased incidence of infectious diseases and premature death, with a half million of Americans dead because of [[AIDS]].   

The rejection of Biblical and traditional sexual laws and promotion of sexual promiscuity and [[homosexuality]] would result in a greatly increased incidence of infectious diseases and premature death, with a half million of Americans dead because of [[AIDS]].   

Reactions to moral decline in America have been varied. The [[liberal media]] and places of "higher" education (such as [[Harvard University]]) overall treated the 60's sexual revolution as a beneficial change, and a victory for its liberal ethos. Rock stars sang of and exampled - by their lives many by their death - the immorality of the 60's. Legitimate improvements in society were invoked as a means to justify the liberal movement as a whole. As regards faith in God, [[John Lennon]], who later (1971) would promote his godless fantasy with the song ''Imagine'', remarked in 1966 that the [[Beatles]] were more popular than Jesus Christ. In 1965 and 1966 Time magazine reported on the a growing sense that "God was dead",<ref>Time, Theology, Friday, Oct. 22, 1965</ref><ref>Time, Religion,  Apr. 8, 1966</ref> - though 5 years later it would be reporting on the notable [[Jesus Movement]]<ref>Time, Religion: ''The New Rebel Cry: Jesus Is Coming!'', Monday, Jun. 21, 1971</ref><ref>http://voiceofrevolution.askdrbrown.org/2008/10/25/time-magazine-the-jesus-revolution</ref> Attempts to impugn the authority of the [[Bible]] continued to increase, with more recent efforts seeking to impose more specious liberal interpretations of it.<ref>[http://www.robgagnon.net/NewsweekMillerHomosexResp.htm''More than “Mutual Joy”: Lisa Miller of Newsweek against Scripture and Jesus''Dec. 10, 2008] [[Robert Gagnon]]</ref> The term "[[Secular-progressives|progressives]]" began to be more often used to describe liberals, while their own form of historical [[revisionism]] was increasingly seen.  

Reactions to moral decline in America have been varied. The [[liberal media]] and places of "higher" education (such as [[Harvard University]]) overall treated the 60's sexual revolution as a beneficial change, and a victory for its liberal ethos. Rock stars sang of and exampled - by their lives many by their death - the immorality of the 60's. Legitimate improvements in society were invoked as a means to justify the liberal movement as a whole. As regards faith in God, [[John Lennon]], who later (1971) would promote his godless fantasy with the song ''Imagine'', remarked in 1966 that the [[Beatles]] were more popular than Jesus Christ. In 1965 and 1966 Time magazine reported on the a growing sense that "God was dead",<ref>Time, Theology, Friday, Oct. 22, 1965</ref><ref>Time, Religion,  Apr. 8, 1966</ref> - though 5 years later it would be reporting on the notable [[Jesus Movement]]<ref>Time, Religion: ''The New Rebel Cry: Jesus Is Coming!'', Monday, Jun. 21, 1971</ref><ref>http://voiceofrevolution.askdrbrown.org/2008/10/25/time-magazine-the-jesus-revolution</ref> Attempts to impugn the authority of the [[Bible]] continued to increase, with more recent efforts seeking to impose more specious liberal interpretations of it.<ref>[http://www.robgagnon.net/NewsweekMillerHomosexResp.htm''More than “Mutual Joy”: Lisa Miller of Newsweek against Scripture and Jesus''Dec. 10, 2008] [[Robert Gagnon]]</ref> The term "[[Secular-progressives|progressives]]" began to be more often used to describe liberals, while their own form of historical [[revisionism]] was increasingly seen.  

Among strong conservatives, the most consistent voices of opposition have been Evangelical "preachers of righteousness", exhorting repentance toward God and faith toward Jesus Christ. Moral separation from worldly living was enjoined, and some confronted social problems more directly, such as in actively opposing slavery in America, and evils such as drunkenness. Beginning in the late 1800's and continuing, Christian groups such as the [[Salvation Army]] became more evident, ministering to many of those who directly or indirectly suffered due to immorality.<ref>Gwendolyn Mink, Alice O'Connor, ''Poverty in the United States: an encyclopedia of history, politics ...,'', Volume 2, pp. 645-648</ref>  Around the turn of the 20th century and up until he died, revivalist [[Billy Sunday]] (1862-1935) preached both salvation, as well as against the evil's of drink, etc.  Also during the early 1900's, [[Fundamentalists]] began to become a distinct movement, combating liberal Christianity and its resultant moral laxity. Later, parachurch  ministries, such as [[Focus in the Family]], and [[Jerry Falwell]]'s [[Moral Majority]] arose, seeking to strengthen Christians and oppose an increasingly perverted, persuasive, and pervasive hedonistic culture.  

Among strong conservatives, the most consistent voices of opposition have been Evangelical "preachers of righteousness", exhorting repentance toward God and faith toward Jesus Christ. Moral separation from worldly living was enjoined, and some confronted social problems more directly, such as in actively opposing slavery in America, and evils such as drunkenness. Beginning in the late 1800s and continuing, Christian groups such as the [[Salvation Army]] became more evident, ministering to many of those who directly or indirectly suffered due to immorality.<ref>Gwendolyn Mink, Alice O'Connor, ''Poverty in the United States: an encyclopedia of history, politics ...,'', Volume 2, pp. 645-648</ref>  Around the turn of the 20th century and up until he died, revivalist [[Billy Sunday]] (1862-1935) preached both salvation, as well as against the evil's of drink, etc.  Also during the early 1900s, [[Fundamentalists]] began to become a distinct movement, combating liberal Christianity and its resultant moral laxity. Later, parachurch  ministries, such as [[Focus in the Family]], and [[Jerry Falwell]]'s [[Moral Majority]] arose, seeking to strengthen Christians and oppose an increasingly perverted, persuasive, and pervasive hedonistic culture.  

Conservatives sought to make good use of broadcast means, with conservative talk shows gaining in popularity. With the rise of the [[Internet]], conservative sites such as the [[Free Republic]] enabled large numbers to interact against liberalism, which also acquired their Internet venues. In response to the liberal slant of the Internet encyclopedia [[Wikipedia]], online conservative encyclopedias such as [[Conservapedia]] were created and grew.       

Conservatives sought to make good use of broadcast means, with conservative talk shows gaining in popularity. With the rise of the [[Internet]], conservative sites such as the [[Free Republic]] enabled large numbers to interact against liberalism, which also acquired their Internet venues. In response to the liberal slant of the Internet encyclopedia [[Wikipedia]], online conservative encyclopedias such as [[Conservapedia]] were created and grew.